Asara B’Teves falling on a Friday this year has sparked widespread debate among Chabad Rabbonim worldwide, as they deliberate the proper halachic conduct for this rare occurrence.
By Anash.org writer
Asara B’Teves falling on a Friday this year has sparked widespread debate among Chabad Rabbonim worldwide, as they deliberate the proper halachic conduct for this rare occurrence.
This year, many shuls will finish Kabbalas Shabbos and Ma’ariv with little or no time to make Kiddush before 6:00 p.m. With Chabad following the minhag of avoiding Kiddush between 6:00 and 7:00 – “the seventh hour”, this presents an unusual and significant challenge for many.
For every problem, there is a solution. In this case, there are several, and Lubavitch Rabbonim are actively debating which is the best and most efficient approach.
Most Rabbonim are of the opinion that Kabbalas Shabbos should begin before nightfall, with the aim of reciting Shema after nightfall.
If there is not enough time to make Kiddush before 6:00 (or the local equivalent of the “seventh hour”), nearly all Rabbonim permit, and in fact recommend, making Kiddush after 6:00. These Rabbonim argue that the minhag of refraining from Kiddush during this hour cannot override the clear prohibition of fasting on Shabbos.
Rabbi Meir Ashkenazi of Kfar Chabad and other rabbis have advised their communities to make an exception to the usual Minhag Chabad this Shabbos, recommending that Ma’ariv and Kabalas Shabbos should be done before nightfall if there will not be enough time to make Kiddush before 6:00. However, they stress the importance of reciting Shema again later and avoiding Davening Mincha after Plag Hamincha.
A few rabbonim suggested skipping (Shalom Aleichem and) Eishes Chayil to ensure Kiddush is made on time. However, Rabbi Yosef Braun of Crown Heights and others advise against omitting them.
Regarding the minhag of not making Kiddush during the “seventh hour,” there are varying opinions. Some believe it is based on the specific Chatzos of that day, rather than the “average Chatzos”, which this year would grant an additional ten minutes approximately. Others hold that the “seventh hour” is strictly from 6:00 to 7:00, which in places like Eretz Yisroel can result in a significant amount of extra time.
Certain rabbonim have permitted following these alternative options this Friday to allow for more time. However, it should be noted that, as a general rule, one should not adhere to these opinions, as the Rebbe clarified that “the Seventh hour” is based on the “average Chatzos.”
Rabbi Mordechai Bistritzky of Tzfas advised his community that if Kiddush is made during the “seventh hour,” it should be done with white wine. However, most don’t differentiate between the colors of wine in the “seventh hour.”
In addition, several rabbonim suggested making Kiddush in the shul immediately after Maariv before the “seventh hour,” while the women would do Kiddush at home.
An innovative solution was presented by Reb Chaim Sholom Deitsch of Yerushalayim: recite Shema at Tzeis, make kiddush and eat something, and then sit down to learn Chassidus and prepare for Kabolas Shabbos.
Finally, there are those who believe that Kiddush can be made after the “seventh hour” without it being considered fasting. However, one must ensure that no family members are delayed in breaking their fast as a result of his waiting.
Ultimately, the debate revolves around which of the three hold greater significance: Davening Ma’ariv after nightfall, refraining from making Kiddush during the “seventh hour,” or not fasting on Shabbos. The final decision on what to do this Shabbos should, of course, be made by the local Rav or Beis Din of each community.
In Crown Heights, the Rabbonim have directed that Ma’ariv (Borchu and Shema) should be done after nightfall at 5:19 PM, and Kiddush should be made before 5:56 PM. If delayed, one may and should still make Kiddush after 5:56 PM.
The fast of Asara B’Teves commemorates the day that Nevuchadnezzar, the king of Babylon, laid siege to the city of Yerushlayim. This fast is the only one that can occur on Erev Shabbos. Notably, if it were to fall on Shabbos itself (which it cannot), one would be required to fast, similar to Yom Kippur.
The Rebbe explained that this is because the events of Asara B’Teves were the beginning and catalyst for all the tragedies that would follow, ultimately leading to the destruction of the Beis HaMikdash and the ongoing exile.
In a sicha on Asara B’Teves 5744, which fell on a Friday, the Rebbe discussed the significance of this fast day, noting its proximity to Shabbos, when sadness is prohibited.
The Rebbe explained that a fast day is an auspicious day for Hashem (Yom Ratzon) and therefore a day of rejoicing. Teshuva can also be performed with joy, and even when rebuke (“Kibushin”) is necessary , it serves only as a preparation for the ultimate Teshuva — a deep, reconnection to Hashem through Simcha.
Most of all, we hope that this day will quickly be transformed into the ultimate Yom Tov with the coming of Moshiach now!
This was discussed in Hiskashrus #379.
There it is written that R’ Leibel Groner said the Rebbe was makpid on the seventh hour even on a friday night after a fast day.
Also worth noting that the Rebbe says very clearly in Igros (printed in Shulchan Menachem chelek beis) that we go by Chatzos Haemtzoi.
The rumor from Rabbi Groner was noted by the Rabbonim, and for various reasons they chose to reject it. There are multiple issues with that rumor.
On such a Kvius when Asara B’Teiveis fell on Friday, the Rebbe would Daven very early a few minutes after Shkia, and Shma was read before Tzeis. Even on regular Shabbosim the Rebbe would many times daven early enough to say Shma before the Zman, so this whole discussion is strange. By the Rebbe it was more important not to have people fast even one extra minute, especially Shabbos. Shma you can always say later. Especially if you say Shma before retiring for the night so you will in the end say Shma and the concern that one may forget is minimal to none.